196、这一点可通过人的思想来说明：思想也与空间无关，凡专心所想的，仿佛就在眼前。再者，对此加以思考的人都知道，人的视觉只能通过同时看到地上的中间物体、或回想他对距离的已有的了解来识别空间，这是由于连续性的存在。连续之物若不通过非连续之物，就不会有距离的表象。天使尤其如此，因为他们的视觉与思想行如一体，思想与情感行如一体，而且事物根据他们的内层状态，变得或近或远，如前文所述。
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196. 这一点可通过人的思维来说明, 空间不属于思维; 因为凡思维所专注之物, 似乎都出现在人面前. 再者, 凡对此加以思考的人都会意识到, 人的视觉只能通过同时所看到的地上居间物体, 或回想他对距离的了解来识别空间. 这是由于连续性的存在, 连续之物若不凭借非连续之物, 就不会有空间的表象. 天使尤其如此, 因为他们的视觉与思维行如一体, 思维与情感行如一体; 事物照着他们的内层状态而看上去或近或远, 而且发生变化, 如前所述.
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196. 這一點可藉世人的思維來說明, 思維也是無關空間的, 因為凡是思維所注想的, 仿佛就在當前。再者, 對此進行反思的人不難發現, 人的眼睛辨別空間, 完全是憑藉同時映入眼簾的參照物, 或憑經驗知道物體在多遠之外。這是因為連續性的存在, 對於連續的事物, 除非有非連續性事物的參照, 否則不會產生視覺的距離。對於天人更是如此, 因為他們的視覺與思維協作一致, 思維與情感協作一致, 而且正如前面所說, 事物呈現的距離和變化與他們的內在狀態相應。
196. We can illustrate this by our own thoughts, which are also devoid of space; for whatever we focus on intently in our thought is seemingly present. Then too, anyone who reflects on it realizes that our eyesight registers space only through the intermediate objects on earth that we see at the same time, or from our knowing from experience that things are a certain distance away. This is because we are dealing with a continuum, and in a continuum there is no apparent distance except by means of discontinuities. This is even more the case for angels because their sight acts in unison with their thought, and their thought in unison with their affection, and also because things seem near or remote, and things change, in response to the states of their deeper natures, as already noted.
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196. This can be illustrated by the thoughts of man in that space does not pertain to thoughts, for whatever is intently thought of is set before one as present. Again, whoever thinks about it knows that his sight recognizes spaces only by intermediate objects on the earth that are seen at the same time, or by recalling what he already knows about the distance. This happens because there is continuity, and in what is continuous there is no appearance of distance except from what is not continuous. This happens especially with the angels, because their sight acts as one with their thought and their thought as one with their affection, and because things appear near or remote and are also varied, in accordance with the states of their interiors, as has been said above.
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196. This can be illustrated by the thoughts of man, in that space does not pertain to thought, for whatever is thought of intently is set before one as present. Again, whoever reflects about it knows that his sight recognizes space only by intermediate objects on the earth that are seen at the same time, or by recalling what he already knows about the distance. This happens because of the continuity; and in what is continuous there is no appearance of distance except from things not continuous. This is even more true of the angels, because their sight acts as one with their thought, and their thought acts as one with their affection, and things appear near or remote, and also varied, in accordance with the states of their interiors, as has been said above.
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196. Hoc illustrari potest per cogitationes hominis, quod nec illis spatia sint, nam sistuntur ei sicut praesentia quae cogitatione intense intuetur. Novit etiam qui reflectit, quod nec visui ejus sint spatia nisi quam ex intermediis in tellure quae simul videt, aut ex cognitione quod sciat quod tantum distent. Hoc fit quia est continuum, et in continuo non apparet distans nisi ex illis quae non continua sunt. Hoc magis fit apud angelos, quia visus illorum unum agit cum cogitatione illorum, et cogitatio unum cum affectione, et quia propinqua et remota apparent et quoque variantur secundum status interiorum illorum, ut supra dictum est.